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  1. Stella Accorinti (2002). Matthew Lipman y Paulo Freire: Conceptos Para la Libertad. Utopía y Praxis Latinoamericana 7 (18):35-56.
    M. Lipman and P. Freire are two thinkers who support the practice of liberty. Liberty is liberty to learn to think, and to exist in communities of dialogue, questioning, and search. This is the project that leads human beings to understand themselves and recognize others. Without liberty there..
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  2. Linda Martín Alcoff (2005). A Response to Gracia. Philosophy and Social Criticism 31 (4):419-422.
  3. Jose Aldunate (1994). Human Rights as the Rights of the Poor: The Perspective From Liberation Theology. Journal of Moral Education 23 (3):297-303.
    Abstract Liberation Theology has played an important role in the development of the human rights movement in Latin America. This paper gives an outline of its basic perspective on human rights and refers to its historical basis. The Latin American Catholic liberation?theological perspective is described as one important voice in the emergence of a new global ethic centred on human rights. It is profoundly connected with the defence of the rights of the poor to a better life and of indigenous (...)
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  4. Randall Everett Allsup (2003). Praxis and the Possible: Thoughts on the Writings of Maxine Greene and Paulo Freire. Philosophy of Music Education Review 11 (2):157-169.
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  5. Karl-Otto Apel, Michael D. Barber, Enrique Dussel, Roberto S. Goizueta, Lynda Lange, James L. Marsh, Walter D. Mignolo, Mario Saenz, Hans Schelkshorn & Elina Vuola (2000). Thinking From the Underside of History: Enrique Dussel's Philosophy of Liberation. Rowman & Littlefield Publishers.
    Enrique Dussel's writings span the theology of liberation, critiques of discourse ethics, evaluations of Marx, Levinas, Habermas, and others, but most importantly, the development of a philosophy written from the underside of Eurocentric modernist teleologies, an ethics of the impoverished, and the articulation of a unique Latin American theoretical perspective. This anthology of original articles by U.S. philosophers elucidating Dussel's thought, offers critical analyses from a variety of perspectives, including feminist ones. Also included is an essay by Dussel that responds (...)
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  6. Karl-Otto Apel & Eduardo Mendieta (1996). Discourse Ethics' Before the Challenge of 'Liberation Philosophy. Philosophy and Social Criticism 22 (2):1-25.
  7. Anne Kathleen Armstrong (1977). Masters of Their Own Destiny a Comparison of the Thought of Coady and Freire. Centre for Continuing Education, University of British Columbia.
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  8. Stanley Aronowitz (1993). Paulo Freire's Radical Democratic Humanism. In Peter McLaren & Peter Leonard (eds.), Paulo Freire: A Critical Encounter. Routledge 8--24.
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  9. Chris Arthur (2003). Towards an Unknown Marx: A Commentary on the Manuscripts of 1861-3 Enrique Dussel, Translated From the Spanish by Yolanda Angulo, Edited, with an Introduction, by Fred Moseley. [REVIEW] Historical Materialism 11 (2):247-263.
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  10. Leonardo Avritzer (1997). Introduction: The Meaning and Employment of 'Civil Society' in Latin America. Constellations 4 (1):88-93.
    This article discusses the recent adoption of the concept of civil society by Latin American social movements and political theorists. Our argument is that civil society has been employed in two contexts in Latin America: 1) in the re‐interpretation of the ambiguous reception of liberalism in the region; 2) in the analysis of the constitution of a realm of societal autonomy throughout the struggle against authoritarianism. It is our contention in this article that social movements and civil associations are playing (...)
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  11. Keith Banting & Will Kymlicka (eds.) (2006). Multiculturalism and the Welfare State: Recognition and Redistribution in Contemporary Democracies. OUP Oxford.
    Does the increasing politicization of ethnic and racial diversity of Western societies threaten to undermine the welfare state? This volume is the first systematic attempt to explore this linkage between "the politics of recognition" and "the politics of redistribution".
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  12. Michael D. Baran (2007). "Girl, You Are Not Morena. We Are Negras!": Questioning the Concept of "Race" in Southern Bahia, Brazil. Ethos: Journal of the Society for Psychological Anthropology 35 (3):383-409.
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  13. David Barkin (2006). Reconsiderando las alternativas sociales en México rural. Estrategias campesinas e indígenas. Polis 15.
    Debido a la incapacidad de la integración económica internacional de crear oportunidades para importantes segmentos de la sociedad, muchos mexicanos están buscando formas de forjar sus propias alternativas. Estas estrategias son manifestaciones concretas de la comprensión de que la tendencia “convencional” en la búsqueda de empleo proletario ya no es viable, y que un retorno a las formas tradicionales de cooperación, organizadas en torno a mecanismos para el manejo del ecosistema, podrían ofrecer mayor seguridad y una mejor calidad de vida.
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  14. Lilian A. Barria (2009). Michelle D. Bonner, Sustaining Human Rights: Women and Argentine Human Rights Organizations. [REVIEW] Human Rights Review 10 (2):287-289.
  15. Jon Beasley-Murray (2010). Posthegemony: Political Theory and Latin America. University of Minnesota Press.
    A challenging new work of cultural and political theory rethinks the concept of hegemony.
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  16. Lino E. Morán Beltrán & Johan Méndez-Reyes (2010). Héctor Mujica: apuntes para el debate del socialismo en Venezuela. Utopía y Praxis Latinoamericana: Revista Internacional de Filosofía Iberoamericana y Teoría Social 48:63-74.
    Mujica, representa unos de los intelectuales más importantes del marxismo venezolano del siglo XX. Las ideas que guían el presente estudio, recogen su postura ante la historia, la religión, los medios de comunicación, así como su tesis sobre el progreso y su postura antiimperialista y, de manera muy particular, la teoría socialista como instrumento de interpretación y trasformación de la realidad.Mujica represents one of the most important intellectuals in twentieth-century Venezuelan Marxism. The ideas guiding this study include his posture regarding (...)
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  17. Ana Maria Bianchi & Cleofas Salviano (1999). Raúl Prebisch and the Beginnings of the Latin American School of Economics: A Rhetorical Perspective. Journal of Economic Methodology 6 (3):423-438.
    Fifty years ago, the Argentinean economist Raúl Prebisch published a paper called Estúdio Económico de América Latina. The Estúdio was one of the first texts that set up what was later termed the ?Prebisch-Singer thesis? or, more widely, the Latin American School of Economics. According to this document, Latin American countries should undergo an industrialization program under the direct supervision of the national state. The rationale for this thesis was the deterioration of the terms of trade for countries exporting primary (...)
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  18. Charles Bingham (2002). On Paulo Freire's Debt to Psychoanalysis: Authority on the Side of Freedom. Studies in Philosophy and Education 21 (6):447-464.
    Paulo Freire's major work, Pedagogy of the Oppressed, owes adebt to psychoanalysis. In particular, as this paper argues,Freire's account of teacher authority needs to be understoodthrough psychoanalytic sensibilities. Paulo Freire maintains thatteacher authority can be ``on the side of freedom.'' This is ahighly charged claim given that liberalist traditions generallycast authority as the enemy of freedom. Breaking with liberalunderstandings of authority, Freire's ``authority on the sideof freedom'' is a matter of maintaining the delicate psychicbalance that leads neither to domination nor (...)
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  19. Lawrence Blum (2010). Latinos on Race and Ethnicity : Alcoff, Corlett, and Gracia. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell
  20. Alberto Bonnet (2006). ¡Qué Se Vayan Todos!: Discussing the Argentine Crisis and Insurrection. Historical Materialism 14 (1):157-184.
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  21. Gregory N. Bourassa (2010). A Review of “Power, Crisis, and Education for Liberation: Rethinking Critical Pedagogy”. [REVIEW] Educational Studies 46 (3):363-366.
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  22. Robert Boutilier (2009). Globalization and the Careers of Mexican Knowledge Workers: An Exploratory Study of Employer and Worker Adaptations. [REVIEW] Journal of Business Ethics 88 (2):319 - 333.
    Previous research on the impacts of global trade on Mexican companies showed that the family remained the basic institutional model. Since then, however, Mexico's economy has become the most open economy in Latin America with a rising percentage university-educated workers. As a middle-income country unable to provide the cheapest labor in the world, Mexico may yet benefit from globalization by entering the global knowledge economy. In semi-structured interviews with eight university-educated knowledge workers from Cuernavaca, Mexico, this exploratory study looked for (...)
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  23. Thomas Ray Bower (2003). Identifying Current Uses of Philosophies of Critical Pedagogy in Religious Education. Dissertation, Union Theological Seminary & Presbyterian School of Christian Education
    This study explores religious education as interdisciplinary discourse between critical theory in philosophy, educational philosophy, and curriculum theory. The use of critical theory in contemporary philosophy is investigated through Hans-Georg Gadamer, Jurgen Habermas, and Paulo Freire. For each the following is discussed: anthropological claims; social vision and critique; the ideal hermeneutical community. Four unifying characteristics are identified: knowledge is shaped by cultural location; culture is dynamic; assessment of cultural media is essential to understanding, and the basic human responsibility is to (...)
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  24. Mary M. Brabeck & Lauren Rogers (2000). Human Rights as a Moral Issue: Lessons for Moral Educators From Human Rights Work. Journal of Moral Education 29 (2):167-182.
    Recent history has seen an increasing trend toward ?crossing over? between contexts and cultures. As individuals and groups learn more about each other, opportunities arise to create stronger resources for respecting and protecting human rights. One such possible ?crossing over? is between the field of moral education and the ideals and techniques of human rights work. While moral education and human rights work share many ideas and methods, areas of difference provide points to strengthen moral education. The foundation of human (...)
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  25. Roberto Breña (2000). La consumación de la independencia de México: ¿dónde quedó el liberalismo?. Historia y pensamiento político. Revista Internacional de Filosofía Política 16:59-94.
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  26. M. Bunge (2000). Book Review: Reenchanted Science: Holism in German Culture From Wilhelm II to Hitler. [REVIEW] Philosophy of the Social Sciences 30 (1):124-126.
  27. Mario Bunge (1995). Economic Theory and Natural Philosophy: The Search for the Natural Law of the Economy Charles Michael Andres Clark Foreword by Robert L. Heilbroner Aldershot, UK: Edward Elgar, 1992, X + 198 Pp. US$59.95. [REVIEW] Dialogue 34 (03):636-.
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  28. Rafael Caldera (1982). World Trends: A Latin American Viewpoint. World Futures 18 (1):7-20.
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  29. B. Callebaut (2013). The Reception of CST and the 'Movimenti' Phenomenon in the Latin American Context. Journal of Catholic Social Thought 10 (2):413-419.
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  30. Rolando Cordera Campos (2002). La nación en la globalización: cambio estructural sin equidad en la democratización mexicana. Revista Internacional de Filosofía Política 20:45-72.
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  31. Ibarra Cárdenas & J. de (2007). La Construcción Judicial de la Democracia En Iberoamérica. In José Rubio Carrecedo (ed.), Political Philosophy: New Proposals for New Questions: Proceedings of the 22nd Ivr World Congress, Granada 2005, Volume Ii = Filosofía Política: Nuevas Propuestas Para Nuevas Cuestiones. Franz Steiner Verlag
  32. Roxana Cardenas & Carmen Moreno (2004). A Critical Reflection on Participative Planning for Regional Development. World Futures 60 (1 & 2):147 – 160.
    This article presents a description and a critical reflection of some methodological issues involved in a number of participative planning projects that have been carried out in several cities and/or communities in Mexico and other Latin-American countries since 1994. The projects involved the design of regional development plans based on a vision shared by the corresponding communities. The projects include the participation of a large number of people, representing the various sectors of the populations concerned as well as the leading (...)
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  33. Fernando Henrique Cardoso (2005). The Need for Global Governance: A Perspective From Latin America. Library of Congress.
  34. Jorge Carpizo (2009). Moral Pública y Libertad de Expresión. Fundación Para la Libertad de Expresión.
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  35. Barry Carr (1987). Crisis in Mexican Communism: The Extraordinary Congress of the Mexican Communist Party. Science and Society 51 (1):43 - 67.
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  36. Juan Iñigo Carrera (2006). Argentina: The Reproduction of Capital Accumulation Through Political Crisis. Historical Materialism 14 (1):185-219.
  37. A. Caso & H. Kaal (1963). The Economic Renaissance of the Indian Communities of Mexico. Diogenes 11 (43):63-78.
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  38. Marco Catarci (2004). La Pedagogia Degli Oppressi di Paulo Freire. Studium 100 (3):491-502.
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  39. Ana Cecilia Dinerstein (2008). Here Is the Rose, Dance Here! A Riposte to the Debate on the Argentinean Crisis. Historical Materialism 16 (1):101-114.
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  40. JorgeArturo Chaves (2002). Economic Democracy, Social Dialogue, and Ethical Analysis: Theory and Practice. Journal of Business Ethics 39 (1-2):153 - 159.
    The purpose of this article is to present in a summarized form a new approach to the ethical analysis of economic policies and to illustrate its importance with a reference to recent experiences of social dialogue in Costa Rica.A general view of the Latin American scenario is presented, with the belief that some of the main problems there observed call for a type of analysis like the one here proposed. In the second place, a brief characterization of this new ethical (...)
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  41. Noam Chomsky, Militarizing Latin America.
    Throughout, Latin America retained its primacy in global planning. As Washington was considering the overthrow of the Allende government in Chile in 1971, Nixon's National Security Council observed that if the US cannot control Latin America, it cannot expect "to achieve a successful order elsewhere in the world." That policy problem has become more severe with recent South American moves towards integration, a prerequisite for independence, and establishment of more varied international ties, while also beginning to address severe internal disorders, (...)
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  42. Denis E. Collins (1993). Paulo Freire. Journal for Peace and Justice Studies 5 (1):31-42.
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  43. Denis E. Collins (1977). Paulo Freire, His Life, Works, and Thought. Paulist Press.
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  44. Joel I. Colón-Ríos (2011). Carl Schmitt and Constituent Power in Latin American Courts: The Cases of Venezuela and Colombia. Constellations 18 (3):365-388.
  45. Roberto Corona Copado (2007). Las Reglas Del Juego Democrático : La Suprema Corte de Justicia de México En la Solución de Controversias Entre Órganos Del Poder Político Desde 1995. In José Rubio Carrecedo (ed.), Political Philosophy: New Proposals for New Questions: Proceedings of the 22nd Ivr World Congress, Granada 2005, Volume Ii = Filosofía Política: Nuevas Propuestas Para Nuevas Cuestiones. Franz Steiner Verlag
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  46. Ana Covarrubias Velasco (ed.) (2007). México En Un Mundo Unipolar ... Y Diverso. Colegio de México, Centro de Estudios Internacionales.
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  47. P. J. Crittenden (1980). Neutrality in Education. (Reflections on a Paulo Freire Thesis). Educational Philosophy and Theory 12 (1):1–18.
  48. Diana A. Cunha (1985). As Utopias Na Educação Ensaio Sobre as Propostas de Paulo Freire. --. Paz E Terra.
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  49. Antonia Darder (2002). Reinventing Paulo Freire a Pedagogy of Love. Monograph Collection (Matt - Pseudo).
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  50. Marcelo Dascal, Colonizing and Decolonizing Minds.
    Whereas the most visible forms of political colonialism have for the most part disappeared from the planet by the end of the millennium, several of its consequences remain with us. Criticism of colonialism, accordingly, has shifted its focus to its more subtle and lasting manifestations. Prominent among these are the varieties of what came to be known as the ‘colonization of the mind’. This is one of the forms of ‘epistemic violence’ that it is certainly the task of philosophers to (...)
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